A Study in the Ontology and Epistemology of the Yogacara School of Mahayana Buddhism This book offers a systematic analysis of one of the most important concepts characterizing the Yogacara School of Buddhism (the last creative stage of Indian Buddhism) as outlined and explained in one of its most authoritative and influential texts, Lankavatara-sutra. Compiled in the second half of the fourth-century A.D., this sutra not only represents a comprehensive synthesis of both early and late religio-philosophical ideas crucial to the understanding of Buddhism in India, but it also provides an insight into the very early roots of the Japanese Zen Buddhism in the heart of the South Asian esotericism. The first part of the book outlines the three-fold nature of Being, as conceptualized in Buddhist metaphysics. The author uses an interpretive framework borrowed from the existentialist philosophy of Heidegger, in order to separate the transcendental Essence of Being from its Temporal manifestation as Self, and from its Spatial or Cosmic dimension. The second part clarifies the Buddhist approach to knowledge in its religious, transcendental sense and it shows that the Buddhists were actually first in making use of dialectical reasoning for the purpose of transcending the contradictory dualities imbedded in the common ways of perceiving, thinking, and arguing about reality.

Introduction 0.1. The Purpose of the Study, and the Significance of the Lankavatara-sutra within Buddhist Doctrinal History 0.2. Dating the Text: Problems of Form and Interpretation 0.3. Methodology and Outline of the Study

Part One: Concepts of Being 1.0. The Nature of Buddhist OntologyGeneral considerations • The practical aim of the Yogacara Philosophy1.1. The Threefold Meaning of Tathagata-garbha and its Relation to Alaya-vijnana : the Essence of BeingPreliminary considerations • Tathagata-garbha as essential, supramundane, pure dharma, and its contrast with the Hindu Atman • Tathagata-garbha as embryo, and the dynamics of Buddhahood • Tathagata-garbha as womb or matrix of Buddhahood • Conclusion1.2. The Five Skandhas: the Temporal Manifestation of BeingIntroduction • Brief overview of the Atman controversy prior to the Lankavatara-sutra • Rupa, or the formative elements of the five Skandhas • Nama, or the formless elements of the five Skandhas • The Skandhas and the empirical self, or personality • The Skandhas and the trans-empirical Self, the Tathagata • The five Skandhas and the denial of metaphysical dualities • Concluding remarks on the notion of Self and its varieties1.3. Dharmadhatu : the Spatial or Cosmic Dimension of BeingIntroductory remarks • Dharmadhatu as cosmic Law: the fundamental structure of the universe • Dharmadhatu as universal Void: the ground of Being • Concluding observations

Part Two: Concepts of Knowing 2.0. Buddhist Epistemology, Buddhist DialecticsTruth, untruth, half-truth, "the truth" • The tetralemma logic: a thousand years of Buddhist dialectics • The early use of the tetralemma in the Pali canon • Rationality and irrationality in Nagarjuna's relativistic logic • Epistemology in the Lankavatara-sutra : a radical critique of language, logic, and knowledge • Conclusions and preview of part two2.1. The Epistemological Reduction of the Citta-matra (Mind-only) DoctrinePreliminary considerations • Citta as the empirical mind Citta as the transcendental Mind • Citta-matra as explanation for the triple world (Tribhava) • Concluding words and the connection between Lankavatara and Zen2.2. From Mind to No-mind: the Transcendental Leap beyond Empirical CognitionIntroduction • The five Dharmas or epistemic categories • The three Svabhavas or modes of cognition • The attainment of Aryajnana : transcendental Wisdom or Gnosis • Concluding remarks2.3. The Conjunctive System of the Eight Vijnanas : the Integration of Both Mind and No-mind States of ConsciousnessIntroductory remarks • Jnana and Vijnana : abstract intuition versus concrete knowledge • Khyati- and Vastuprativikalpa-vijnana : the perceptual and the object-discriminating knowledge • The inner revolution (Paravrtti ): the return to the tranquil state of pure consciousness (Alaya-vijnana ) • Conclusion2.4. The Disjunctive Theory of Causation: Things are Neither this, Nor that, for They Are All Subject to Causes and Conditions (Hetu-pratyaya)Introduction • The expansion of the relevance of causation: from the psychological to the cosmic-philosophical principle • Causation as a possible theoretical basis for a monistic view of the world • Causation as a teaching device • Excursus: highlighting Nagarjuna's thought in respect to causation • The soteriological value of the theory of causation • Concluding observations